Bhakti Shringarpure – författare

This book bridges the gap between the simultaneously unfolding histories of postcoloniality and the forty-five-year ideological and geopolitical rivalry between the U.S. and the U.S.S.R. Not only did the superpowers rely upon the decolonizing world to further imperial agendas, but the postcolony itself was shaped, epistemologically and materially, by Cold War discourses, policies, narratives, and paradigms. Ruptures and appropriated trajectories in the postcolonial world can be attributed to the ways in which the Cold War became the afterlife of European colonialism. Through a speculative assemblage, this book connects the dots, deftly taking the reader from Frantz Fanon to Aaron Swartz, and from assassinations in the Third World to American multiculturalism. Whether the Cold War subverted the dream of decolonization or created a compromised cultural sphere, this book makes those rich palimpsests visible.

This book bridges the gap between the simultaneously unfolding histories of postcoloniality and the forty-five-year ideological and geopolitical rivalry between the U.S. and the U.S.S.R. Not only did the superpowers rely upon the decolonizing world to further imperial agendas, but the postcolony itself was shaped, epistemologically and materially, by Cold War discourses, policies, narratives, and paradigms. Ruptures and appropriated trajectories in the postcolonial world can be attributed to the ways in which the Cold War became the afterlife of European colonialism. Through a speculative assemblage, this book connects the dots, deftly taking the reader from Frantz Fanon to Aaron Swartz, and from assassinations in the Third World to American multiculturalism. Whether the Cold War subverted the dream of decolonization or created a compromised cultural sphere, this book makes those rich palimpsests visible.

Behold thesleazy logic of museums: plunder dressed up as charity, conservation, and care.

The idealizedWestern museum, as typified by the Metropolitan Museum of Art, the BritishMuseum, and the Museum of Natural History, has remained much the same for overa century: a uniquely rarified public space of cool stone, providing anexperience of leisure and education for the general public while carefullytending fragile artifacts from distant lands. As questions about representationand ethics have increasingly arisen, these institutions have proclaimed theirinterest in diversity and responsible conservation, asserting both theiradaptability and their immovably essential role in a flourishing and culturallyrich society.

With DecolonizeMuseums, Shimrit Lee punctures this fantasy, tracing the essentiallycolonial origins of the concept of the museum. White Europeans’ atrocities werereimagined through narratives of benign curiosity and abundant respect for theoccupied or annihilated culture, and these racist narratives, Lee argues,remain integral to the authority exercised by museums today. Citing pop culturereferences from Indiana Jones to Black Panther,and highlighting crucial activist campaigns and legal action to redress theharms perpetrated by museums and their proxies, Decolonize Museums arguesthat we must face a dismantling of these seemingly eternal edifices, andconsider what, if anything, might take their place.

Decolonize Self-Care mounts a sharply critical investigation into contemporary “self-care” practices—particularly those that embrace using mindfulness and other techniques such as tantra and yoga, as well as gluten-free and low-carbohydrate diets. The authors argue that “self-care” has become an industry, and one that is often marketed to and by wealthy, cisgender, white women in the global north.

Spurgas and Meleo-Erwin contend that the rhetoric of “feminism” is regularly co-opted in selling self-care, with wealthy white women being the primary consumer target and also those who profit from self-care entrepreneurship. Through careful research and sharp analysis, the authors offer a vision of more radical, communal, collective, anti-racist, and anti-capitalist forms of care for chronic pain, burnout, depression, anxiety, and other conditions which are often the result of gendered, sexualized, racialized, ableist, and colonialist traumas under late capitalism. Utilizing critical feminist disability studies, madness studies, Black feminist scholarship, decolonial theory, and other intersectional and Marxist feminist critique, the authors re-theorize care outside of and beyond what current self-care rhetorics generally allow. A smart and often laugh-out-loud read, Decolonize Self-Care speaks to academic and lay audiences alike.

For those interested in continuing the struggle for decolonization, the word “multiculturalism” is mostly a sad joke. After all, institutionalized multiculturalism today is a managerial muck of buzzwords, branding strategies, and virtue signaling that has nothing to do with real struggles against racism and colonialism. But Decolonize Multiculturalism unearths a buried history.

Decolonize Multiculturalism focuses on the story of the student and youth movements of the 1960s and 1970s, inspired by global movements for decolonization and anti-racism, who aimed to fundamentally transform their society, as well as the violent repression of these movements by the state, corporations, and university administrations. Part of the response has been sheer violence—campus policing, for example, only began in the 1970s, paving the way for the militarized campuses of today—with institutionalized multiculturalism acting like the velvet glove around the iron fist of state violence. But this means that today’s multiculturalism also contains residues of the original radical demands of the student and youth movements that it aims to repress: to open up the university, to wrench it from its settler colonial, white supremacist, and patriarchal capitalist origins, and to transform it into a place of radical democratic possibility.

Few urban critters are more reviled than the hipster. They are notoriously difficult to define, and yet we know one when we see one. No wonder: they were among the global cultural phenomena that ushered in the 21st century. They have become a bulwark of mainstream culture, cultural commodity, status, butt of all jokes and ready-made meme.

But frightening as it is to imagine, for more than a century hipsters have been lurking among us. Defined by their appearances and the cloud of meaning attached to them—the cool vanguard of gentrification, the personification of capitalism with a conscience—hipsters are all looks, and these looks are a visual timeline to America’s past and present.

Underlining this timeline is the pattern of American popular culture’s love/hate/theft relationship with Black culture. Yet the pattern of recycling has reached a chilling point: the 21st century hipster made all possible past fads into new trends, including and especially the old uncool. In Decolonize Hipsters, Grégory Pierrot gives us a field guide to the phenomenon, a symptom and vanguard of the wave of aggressive white supremacist sentiment now oozing from around the globe.

The global popularity of TV reality competition RuPaul’s Drag Race, screening its 14th season in 2022, is an unprecedented global queer phenomenon. It has spawned official spinoffs in Thailand, the UK, Italy, Spain, Australia/New Zealand, Chile, the Philippines, and the Netherlands, as well as a host of other series such as Dragula, Camp Wannakiki, and Las Mas Dragas. As drag enters the mainstream through a particularly fabulous, feminine, commercial, and mediatized format, various forms of gender-based performance across the globe fall out of the purview of what we (could) call drag. A range of performance practices that mimic, play with, and reinvent gender become obsolete as drag concretizes into archetypes offered by Drag Race and its counterparts. Decolonize Drag details the ways that gender is used as a form of colonial governance to eliminate various forms of expression and performance, and tracks how contemporary drag, including that on Drag Race, replicates and disrupts these institutional hierarchies. This book focuses on a variety of gender performers that resist and laugh at colonial projects through their aesthetic practices.

Decolonize Drag! is bookended by the voice of Khubchandani’s drag alter-ego, judgmental South Asian aunty LaWhore Vagistan. In her prologue, Aunty discusses her encounter with depoliticized versions of drag during her career that leave her disappointed and perplexed, charging Khubchandani to fill in the blanks and offer context. Khubchandani begins, in the first chapter “Hairy Situations,” by describing his student’s encounter with LaWhore Vagistan. The student was told by an audience member not to clap for LaWhore’s performance, leading Khubchandani to ask what about LaWhore makes her “not a real drag queen”: her ethnicity? her body hair? her amateur skills?

This sets the charge for the book, investigating how drag, and gender more broadly, has been privatized and delimited such that only some people have access to it, and arguing for more abundance and access to fashioning gender. Khubchandani investigates who gets to define what drag is, where else we look for drag beyond mainstream venues, and how drag changes meaning and efficacy as it shifts across geographies. Connecting history, politics, and aesthetics, the author shows that every decision made in drag—from song choice to contour lines—has the potential to recall histories and discourses of empire building.